A man said, "Messenger of Allah, I have a slave-girl, and I practice withdrawal with her because I dislike that she should become pregnant, yet I desire what men desire. The Jews claim that withdrawal is a minor form of burying alive."He replied, "The Jews have lied. If Allah willed to create a child, you would not be able to prevent it."
أن رجلا قال: يا رسول الله إن لي جارية، وأنا أعزل عنها، وأنا أكره أن تحمل، وأنا أريد ما يريد الرجال، وإن اليهود تحدث أن العزل موؤدة صغرى. فقال: كذبت يهود، ولو أراد الله أن يخلقه ما استطعت أن تصرفه.
It was narrated from Abu Saeed Khudri through several routes. Among them is what Yahya bin Abu Kathir narrated, from Muhammad bin Abdul-Rahman bin Thawban, from Abu Mutee bin Rifa, from Abu Saeed Khudri, who related it. Abu Dawud (2171) narrated it, and through his route Bayhaqi (7/230) and Ahmad (11477, 11288) and Tahawi in his Mushkil (1917) and Nasai in Kubra (9079) all narrated it, all of them through routes going back to this same version. In it is Abu Mutee bin Rifa, who is also said to be Abu Mutee bin Awf, one of the Banu Rifa bin Harith, and it is also said his name was Rifa, and it is also said he was so-and-so bin Rifa, and he is also called Abu Rifa. No one narrated from him except Muhammad bin Abdul-Rahman bin Thawban. Bukhari and Ibn Abu Hatim mentioned him, but neither of them recorded any discrediting or endorsement of him. Ibn Hibban likewise did not mention him in Thiqat, so he is "unknown," though in Taqrib he is described as "acceptable," meaning when corroborated, and that is indeed the case here.Maamar differed from this and narrated it from Yahya bin Abu Kathir, from Muhammad bin Abdul-Rahman bin Thawban, from Jabir, who said, and he related something similar. Tirmidhi (1136) narrated it from Muhammad bin Abdul-Malik bin Abu Shawarib, who said, Yazid bin Zuray narrated to us, who said, Maamar narrated to us, and he related it. Nasai also narrated it in Kubra (9078) through another route from Maamar, and Tirmidhi passed over it without comment. I have not found anyone who corroborated Maamar on this, and the apparent state of its chain is sahih.Among these routes is also what Muhammad bin Ishaq narrated, from Muhammad bin Ibrahim Taymi, from Abu Salama bin Abdul-Rahman and Abu Umama bin Sahl, both of them from Abu Saeed Khudri, who said, When we took captives from Banu Mustaliq, we sought pleasure from the women and practiced withdrawal with them. He said, Then I came upon a young slave woman in the market of Banu Qaynuqa. He said, A Jewish man passed by me and said, "What is this slave girl, Abu Saeed?" I said, "A slave girl of mine, I am selling her." He said, "Have you been having relations with her?" I said, "Yes." He said, "Then perhaps you are selling her while she carries your child in her womb?" I said, "I withdraw from her." He said, "That is the hidden burying of a child." He said, So I came to the Messenger of Allah ﷺ and mentioned this to him, and he said, "The Jews have lied, the Jews have lied." Ibn Abu Shayba (16870) and Tahawi in his Mushkil (1919) narrated it, both from the hadith of Ibn Ishaq, who is a mudallis and here narrated with an ambiguous form of transmission (anana).Among these routes is also what Ayyash bin Uqba Hadrami narrated, from Musa bin Wardan, from Abu Saeed Khudri, who said, It reached the Messenger of Allah ﷺ that the Jews were saying that withdrawal is the hidden burying of a child. So the Messenger of Allah ﷺ said, "The Jews have lied," and the Messenger of Allah ﷺ said, "Even if it had been completed, it would only occur by decree." Bazzar narrated it in Kashf Astar (1453), and Tahawi in his Mushkil (1918), and the wording given is his, both of them through the hadith of Ayyash bin Uqba Hadrami with his chain of transmission. Bazzar said, "We do not know of Musa narrating from Abu Saeed except this, and he is sound in hadith." Haythami said in Majma (4/297), "In it is Musa bin Wardan, who is trustworthy, though he has been graded daif, and the rest of its men are trustworthy."The hadith of Abu Saeed has other chains of transmission as well, and through them the hadith has become hasan, for they strengthen one another.